Daily Zen Sutras
Last updated: 28 Mar 2000.
This document is a part of the Buddhist Studies WWW Virtual Library
and of the Zen Buddhism WWW Virtual Library
The purpose of this document is to provide an on-line version of
sutras used in the Diamond Sangha line of Zen Buddhism.
PURIFICATION
============
All the evil karma, ever created by me since of old;
on account of my beginningless greed, hatred and ignorance;
born of my conduct, speech and thought;
I now confess openly and fully.
VANDANA
=======
I venerate the Sacred One, the Great Sage, the Truly Enlightened One.
TI-SARANA
=========
I take refuge in the Buddha
I take refuge in the Dharma
I take refuge in the Sangha.
THE GREAT VOWS FOR ALL
======================
The many beings are numberless,
I vow to save them;
Greed, hatred, and ignorance rise endlessly,
I vow to abandon them;
Dharma gates are countless,
I vow to wake to them;
The Buddha's way is unsurpassed, I vow to embody it fully.
ON OPENING THE DHARMA
=====================
The Dharma,
incomparably profound and minutely subtle,
is rarely encountered,
even in hundreds of thousands of millions of kalpas;
We now can see it, listen to it, accept and hold it;
May we completely realize the Tathagata's true meaning.
The Great Prajna-Paramita - Heart Sutra
=======================================
Avalokiteshvara Bodhisattva,
practicing deep Prajna Paramita,
clearly saw that all five skandhas are empty,
transforming anguish and distress.
Shariputra, form is no other than emptiness,
emptiness no other than form;
form is exactly emptiness,
emptiness exactly form;
sensation, perception, mental reaction, consciousness
are also like this.
Sha-riputra, all things are essentially empty--
not born, not destroyed;
not stained, not pure;
without loss, without gain.
Therefore, in emptiness there is no form,
no sensation, perception, mental reaction, consciousness;
no eye, ear, nose, tongue, body, mind;
no color, sound, smell, taste, touch, object of thought;
no seeing and so on to no thinking;
no ignorance and also no ending of ignorance,
and so on to no old age and death,
and also no ending of old age and death;
no anguish, cause of anguish, cessation, path;
no wisdom and no attainment.
Since there is nothing to attain,
the Bodhisattva lives by Prajna Paramita,
with no hindrance in the mind;
no hindrance and therefore no fear;
far beyond delusive thinking,
right here is Nirvana.
All Buddhas of past, present, and future
live by Prajna Paramita
attaining Anuttara-samyak-sambodhi.
Therefore know that Prajna Paramita
is the great sacred mantra,
the great vivid mantra,
the unsurpassed mantra,
the supreme mantra,
which completely removes all anguish.
This is truth,
not mere formality.
Therefore set forth the Prajna Paramita mantra,
set forth this mantra and proclaim:
Gate, gate, paragate, parasamgate, Bodhi sva-ha-!
SHO- SAI MYO- KICHIJO- DARANI
=============================
(repeat 3 times)
NO MO SAN MAN DA MOTO NAN
OHA RA CHI KOTO SHA SONO NAN
TO JI TO EN GYA GYA GYA KI GYA KI UN NUN
SHIFU RA SHIFU RA HARA SHIFU RA HARA SHIFU RA
CHISHU SA CHISHU SA SHUSHI RI SHUSHI RI
SOHA JA SOHA JA SEN CHI GYA SHIRI E SOMO KO
EVENING DEDICATION
==================
Infinite realms of light and dark convey the Buddha Mind;
birds and trees and stars and we ourselves
come forth in perfect harmony;
we recite our gatha and our sutra
for the many beings of the world;
in grateful thanks to all our many guides along the ancient way:
All Buddhas throughout space and time
all Bodhisattvas, Mahasattvas;
the great Prajna Paramita.
HAKUIN ZENJI - SONG OF ZAZEN
============================
(Dharma poem by Hakuin Ekaku [1685-1768]. Read as part of the ceremony
at the end of the day during during sesshin.)
All beings by nature are Buddha,
as ice by nature is water;
apart from water there is no ice,
apart from beings no Buddha.
How sad that people ignore the near
and search for truth afar,
like someone in the midst of water
crying out in thirst,
like a child of a wealthy home
wandering among the poor.
Lost on dark paths of ignorance
we wander through the six worlds,
from dark path to dark path we wander,
when shall we be freed from birth and death?
For this the zazen of the Mahayana
deserves the highest praise:
offerings, precepts, paramitas,
Nembutsu, atonement, training--
the many other virtues--
all rise within zazen.
Even those with proud attainments
wipe away immeasurable crimes--
where are all the dark paths then?
the Pure Land itself is not far.
Those who hear this truth even once
and listen with a grateful heart,
treasuring it, revering it,
gain blessings without end.
Much more, if you dedicate yourself
and confirm your own self-nature--
that self-nature is no nature--
you are far beyond mere argument.
The oneness of cause and effect is clear,
not two, not three, the path is put right;
with form that is no form
going and coming--never astray,
with thought that is no thought
singing and dancing are the voice of the Law.
Boundless and free is the sky of samadhi,
bright the full moon of wisdom,
truly is anything missing now?
Nirvana is here, before your eyes,
this very place is the Lotus Land,
this very body the Buddha.
EVENING CEREMONY DEDICATION
===========================
The sky of samadhi and the moonlight of wisdom
form the temple of our practice;
our friends and family members guide us
as we walk the ancient path;
we dedicate the virtues of reciting Hakuin Zenji's Song of Zazen to:
Rinzai Gigen Dai Osho-
Hakuin Ekaku Dai Osho-
and to the guardians of the Dharma
and the protectors of our sacred hall;
All Buddhas throughout space and time;
all Bodhisattvas, Mahasattvas;
the great Prajna Paramita.
THE EVENING MESSAGE
===================
(Called out from just outside the do-jo- during the ceremony at the
end of each day of sesshin.)
I beg to urge you everyone:
life and death is a grave matter;
all things pass quickly away.
Each of you must be completely alert;
never neglectful, never indulgent.
SESSHIN-ENDING DEDICATION
=========================
In the purity and clarity of the Dharmakaya,
in the fullness and perfection of the Sambogkaya,
in the infinite variety of the Nirmanakaya,
we dedicate our sesshin
and our reciting of Maka Hannya Haramita Shin Gyo- to:
The Ancient Seven Buddhas, Dai Osho-,
Shakyamuni Buddha, Dai Osho-,
All Founding Teachers, past, present, future, Dai Osho-;
and for the enlightenment of bushes and grasses
and the many beings of the world;
All Buddhas throughout space and time;
all Bodhisattvas, Mahasattvas;
the great Prajna Paramita.
THE THREE VOWS OF REFUGE
========================
[The Assembly Response is from a traditional Soto Zen Buddhist work
that was revised by Do-gen Kigen under the title, Kyo-ju-kaimon,
Doctrine of Jukai. Initiates take turns reading their vows, beginning
with the one sitting at the left-front corner facing the altar. With
each response they repeat the traditional vow, and then they read the
words they have composed as their own vow.]
Roshi: The Three Vows of Refuge.
Assembly: The Great Precepts of all the Buddhas have been maintained
and protected by all the Buddhas. Buddhas hand them down to Buddhas,
and Ancestral Teachers hand them down to Ancestral Teachers.
Acceptance and observance of the Precepts transcends past, present,
and future, and form the perfect accord in realization between teacher
and disciple, continuing through all ages.
Our great teacher Shakyamuni Buddha imparted them to Mahakashyapa, and
Mahakashyapa transmitted them to Ananda. Already the Precepts have
passed through many generations in direct succession, reaching down to
the present head of this temple.
Now, receiving the Great Precepts, I vow to requite my deep obligation
to the Buddhas and Ancestral Teachers. I pledge to establish these
Precepts as essential teachings for human beings and other beings so
that all will inherit the wisdom of the Buddha.
Roshi: I take refuge in the Buddha.
Initiate:: I take refuge in the Buddha....
Roshi: I take refuge in the Dharma.
Initiate:: I take refuge in the Dharma....
Roshi: I take refuge in the Sangha.
Initiate:: I take refuge in the Sangha....
THE THREE PURE PRECEPTS
-----------------------
(The Assembly responses are from the Kyo-ju-kaimon.)
Roshi: The Three Pure Precepts.
I vow to maintain the Precepts.
Initiate:: I vow to maintain the Precepts....
Assembly: This is the cave whence all dharmas of all Buddhas arise.
Roshi: I vow to practice all good dharmas.
Initiate:: I vow to practice all good dharmas....
Assembly: This is the path of fulfilled enlightenment.
Roshi: I vow to save the many beings.
Initiate:: I vow to save the many beings....
Assembly: Transcending profane and holy, I liberate myself and others.
THE TEN GRAVE PRECEPTS
----------------------
[The first Assembly Responses to the Precepts are comments attributed
to Bodhidharma from the book, I-hsin Chieh-men (Isshin Kaimon, The
Precepts of One Mind), and the second is from the Kyo-ju-kaimon.]
Roshi: The Ten Grave Precepts.
I take up the Way of Not Killing.
Assembly: Self-nature is subtle and mysterious. In the realm of the
everlasting Dharma, not giving rise to the idea of killing
is called the Precept of Not Killing.
Initiate:: I take up the Way of Not Killing....
Assembly: The Buddha seed grows in accordance with not taking life.
Transmit the life of Buddha's wisdom and do not kill.
Roshi: I take up the Way of Not Stealing.
Assembly: Self-nature is subtle and mysterious. In the realm of the
unattainable Dharma, not having thoughts of gaining is
called the Precept of Not Stealing.
Initiate:: I take up the Way of Not Stealing....
Assembly: The self and things of the world are just as they are. The
gate of emancipation is open.
Roshi: I take up the Way of Not Misusing Sex.
Assembly: Self-nature is subtle and mysterious. In the realm of the
ungilded Dharma, not creating a veneer of attachment is
called the Precept of Not Misusing Sex.
Initiate:: I take up the Way of Not Misusing Sex....
Assembly: The Three Wheels are pure and clear. When you have nothing
to desire, you follow the way of all Buddhas.
Roshi: I take up the Way of Not Speaking Falsely.
Assembly: Self-nature is subtle and mysterious. In the realm of the
inexplicable Dharma, not preaching a single word is called
the Precept of Not Speaking Falsely.
Initiate:: I take up the Way of Not Speaking Falsely....
Assembly: The Dharma wheel turns from the beginning. There is neither
surplus nor lack. The whole universe is moistened with
nectar, and the truth is ready to harvest.
Roshi: I take up the Way of Not Giving or Taking Drugs.
Assembly: Self-nature is subtle and mysterious. In the realm of the
intrinsically pure Dharma, not giving rise to delusions is
called the Precept of Not Giving or Taking Drugs.
Initiate:: I take up the Way of Not Giving or Taking Drugs....
Assembly: Drugs are not brought in yet. Don't let them invade. That is
the great light.
Roshi: I take up the Way of Not Discussing Faults of Others.
Assembly: Self-nature is subtle and mysterious. In the realm of the
flawless Dharma, not expounding upon error is called the
Precept of Not Discussing Faults of Others.
Initiate:: I take up the Way of Not Discussing Faults of Others....
Assembly: In the Buddha Dharma, there is one path, one Dharma, one
realization, one practice. Don't permit fault- finding.
Don't permit haphazard talk.
Roshi: I take up the Way of Not Praising Myself while Abusing
Others.
Assembly: Self-nature is subtle and mysterious. In the realm of the
equitable Dharma, not dwelling upon I against you is called
the Precept of Not Praising Myself while Abusing Others.
Initiate:: I take up the Way of Not Praising Myself while Abusing
Others....
Assembly: Buddhas and Ancestral Teachers realize the empty sky and the
great earth. When they manifest the noble body, there is
neither inside nor outside in emptiness. When they manifest
the Dharma body, there is not even a bit of earth on the
ground.
Roshi: I take up the Way of Not Sparing the Dharma Assets.
Assembly: Self-nature is subtle and mysterious. In the genuine,
all-pervading Dharma, not being stingy about a single thing
is called the Precept of Not Sparing the Dharma Assets.
Initiate:: I take up the Way of Not Sparing the Dharma Assets....
Assembly: One phrase, one verse--that is the ten thousand things and
one hundred grasses; one dharma, one realization-- that is
all Buddhas and Ancestral Teachers. Therefore from the
beginning, there has been no stinginess at all.
Roshi: I take up the way of not indulging in anger.
Assembly: Self-nature is subtle and mysterious. In the realm of the
selfless Dharma, not contriving reality for the self is
called the Precept of Not Indulging in Anger.
Initiate:: I take up the Way of Not Indulging in Anger....
Assembly: Not advancing, not retreating, not real, not empty. There is
an ocean of bright clouds. There is an ocean of solemn
clouds.
Roshi: I take up the Way of Not Defaming the Three Treasures.
Assembly: Self-nature is subtle and mysterious. In the realm of the
One, not holding dualistic concepts of ordinary beings and
sages is called the Precept of Not Defaming the Three
Treasures.
Initiate:: I take up the Way of Not Defaming the Three Treasures....
Assembly: The teisho of the actual body is the harbor and the weir.
This is the most important thing in the world. Its virtue
finds its home in the ocean of essential nature. It is
beyond explanation. We just accept it with respect and
gratitude.
VERSE OF THE RAKUSU
===================
[Recited by the assembly at dawn when the priests put on the kesa,
their ceremonial robe, and lay people their rakusu, the small
apron-like garment that symbolizes the Buddha's robe. It is also
murmured privately when putting on the garment at other times.]
I wear the robe of liberation,
the formless field of benefaction,
the teachings of the Tathagata,
saving all the many beings.
JUKAI DEDICATION
================
At Magadha, at this very place,
Deep into the sacred ground,
high into the empty sky,
broadly shading living things
the tree of wisdom thrives
by rain and soil and sunshine
and by your loving care that we maintain.
We dedicate the Prajna Paramita Heart Sutra, our ceremony of Jukai and
ourselves to you, Shakyamuni Buddha Dai Osho-,
we celebrate your sacred presence,
your boundless understanding, and your love.
Let your true Dharma continue,
and your Sangha relations become complete.
All Buddhas throughout space and time;
all Bodhisattvas, Mahasattvas,
the great Prajna Paramita.
VERSE OF THE HAN
================
[Incised on the han at Koko An]
Completely freed from yes and no;
great emptiness charged within;
no questions, no answers;
like a fish, like a fool.